‘Come thou, Bhikkhu! Be virtuous. Abide constrained by the restraint of the obligation. Become versed in the practice of right behaviour; seeing danger in trifling faults, do you undertake the training and be a pupil in the moralities.”

M.N. iii chap. 107

KULA SILA

[The Short Paragraphs on Conduct]

THE MORALITIES – PART I

“Putting away the killing of living things, Gautama the Recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, He dwells compassionate and kind to all creatures that have life.” It is thus that the unconverted man, when speaking in praise of the Tathagata, might speak.

‘Or he might say: “Putting away the taking of what has not been given, Gautama the Recluse lives aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come [2] He passes His life in honesty and purity of heart.”

‘Or he might say: “Putting away unchastity, Gautama, the Recluse is chaste. He holds Himself aloof, far off, from the vulgar practice, from the sexual act. [3]

‘Or he might say: “Putting away lying words, Gautama the Recluse holds himself aloof from falsehood. He speaks truth, from the truth He never swerves; faithful and trustworthy, He breaks not his word to the world.”

“Or he might say: “Putting away slander, Gautama the Recluse holds himself aloof from calumny. What He hears here He repeats not elsewhere to raise a quarrel against the people here; what He hears elsewhere He repeats not here to raise a quarrel against the people there. Thus does He live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.”

“Or he might say: “Putting away rudeness of speech, Gautama the Recluse holds Himself aloof from harsh language. Whatsoever word is blameless, pleasant to the ear, lovely, reaching to the heart, porin [civilized speech], pleasing to the people, beloved of the people – such are words He speaks.”

“Or he might say: “Putting away frivolous talk, [4] Gautama, the Recluse holds himself aloof from vain conversation. In season He speaks, in accordance with the facts, words full of meaning, on the Dhamma, on the Vinaya of the Buddha Sangha. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly explained, to the point.”

“Or he might say: “Gautama the Recluse holds Himself aloof from causing injury to seeds or plants. [5]

He takes but one meal a day, not eating at night, refraining from food after hours (after midday).

He refrains from being a spectator at shows at fairs, with nautch dances, singing, and music.

He abstains from wearing, adorning, or ornamenting Himself with garlands, scents, and unguents.

He abstains from the use of large and lofty beds.

He abstains from accepting silver or gold.

He abstains from accepting uncooked grain.

He abstains from accepting raw meat.

He abstains from accepting women or girls.

He abstains from accepting bondmen or bond-women.

He abstains from accepting sheep or goats.

He abstains from accepting fowls or swine.

He abstains from accepting elephants, cattle, horses and mares.

He abstains from accepting cultivated fields or waste.

He abstains from the acting as a go-between or messenger.

He abstains from buying and selling.

He abstains from cheating with scales or bronzes, [6] or measures.

He abstains from the crooked ways of bribery, cheating, and fraud.

He abstains from maiming, murder, putting in bonds, highway robbery, dacoity, and violence.

‘Such are the things, Bhikkhus, which an unconverted man, when speaking in praise of the Tathagata, might say.’

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Foot-Notes

[*] – THE MORALITIES – These titles occur, in the Manuscripts, at the end of the sections of the tract that now follows. It forms a part of each of the Suttas in the first division, the first third, of this collection of Suttas. The division is called therefore the Shila Vagga [Sila Vagga] or Section containing the Silas.

[2] – Neumann has ‘waiting for a gift’ which is a possible rendering; but patikankhati has not yet been found elsewhere in the sense of ‘waiting for.’ The usual meaning of the word expresses just such a trifling matter as we have been led, from the context, to expect.

[3] – Gama-dhamma, from the village habit, the practice of country folk, the ‘barbarian’ way.

[4] – Sampha-ppalapa.

[5] – Samarambha.

[6] – Kamsa-kuta. The context suggests that kamsa [bronze] may here refer to coins, and the word is actually so used in the 11th and 12th Bhikkhuni Nissagiya Rules – the oldest reference in Indian books to coins. The most ancient coins, which were of private (not state) coinage, were either of bronze or gold. Buddhaghosa explains the expression here used as meaning the passing of bronze vessels as gold. Gogerly translates ‘weights’, Childers sub voce has ‘counterfeit metal’, and Newmann has ‘Maass.’

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”Or he might say: ‘Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the injury of seedlings and growing plants whether propagated from roots or cuttings or joints or buddhings or seeds[1] – Gautama the Recluse holds aloof from such injury to seedlings and growing plants.’

‘Or he might say: ‘Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to the use of things stored up; stores, to wit, of foods, drinks, clothing, equipages, bedding, perfumes, and curry-stuffs[2] – Gautama the Recluse holds aloof from such use of things stored up.’

‘Or he might say: ‘Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to visiting shows[3]; that is to say,

Gautama the Recluse holds aloof from visiting such shows.’

‘Or he might say: ‘Whereas some recluses and Brahmans, while living on food provided by the faithful, continue addicted to games and recreations,[15] that is to say,

01 – Games on boards with eight, or with ten, rows of squares.[16]02 – The same games played by imagining such boards in the air.[17]03 – Keeping going over diagrams drawn on the ground so that one steps only where one ought to go.[18]04 – Either removing the pieces or men from a heap with one’s own nail, or putting them into a heap, in each case without shaking it. He who shakes the heap, loses.[19]05 – Throwing dice.[20]06 – Hitting a short stick with a long one.[21]07 – Dipping the hand with the fingers stretched out in lac, or red dye, or flour water, and striking the wet hand on the ground or on a wall, calling out ‘What shall it be?’ and showing the form required: elephants, horses etc.[22]08 – Games with balls.[23]09 – Blowing through toy pipes made of leaves.[24]10 – Ploughing with toy ploughs.[25]11 – Turning summersaults.[26]12 – Playing with toy windmills made of palm-leaves.[27]13 – Playing with toy measures made of palm-leaves.14/15 – Playing with toy carts or toy bows.[28]16 – Guessing letters traced in the air, or on a playfellow’s back.[29]17 – Guessing the play-fellow’s thoughts.18 – Mimicry of deformities -

Gautama, the Recluse holds aloof from such games and recreations.’

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Foot Notes

[1] – Buddhaghosa gives examples of each of these five classes of the vegetable kingdom without explaining the terms. But it is only the fourth which is doubtful. It may mean ‘graftings,’ if the art of grafting was then known in the Ganges valley.[2] – Amisa. Buddhaghosa (pag.83) gives a long list of curry-stuffs included under this term. If he is right then Gogerly’s ‘raw grain’ is too limited a translation, and Neumann’s ‘all sorts of articles to use’ too extensive. In its secondary meaning the word means ‘something nice, a relish, a dainty.’[3] – Visuka-dassanam. This word has only been found elsewhere in the phrase ditthi-visukam, ‘the puppet shows of heresy’ [Majjhima I, pp.8, 486; and Serissaka Vimana LXXXIV, 26). The Sinhalese renders it wiparita-darsana.[4] – Dancing cannot mean here a dancing in which the persons referred to took part. It must be ballet or nautch dancing.[5] – Literally ‘shows’. This word, only found here, has always been rendered ‘theatrical representations.’ Clough first translated it so in his Sinhalese Dictionary, p.665, and he was followed by Gogerly, Burnouf, myself [in ‘Buddhist Suttas,’ p. 192], and Dr Neumann approve this. But it is most unlikely that the theatre was already known in the fifth century b.c. And Buddhaghosa [p.84] explains it, quite simply, as nata-samagga. Now samaggo is a very interesting old word [at least in its Pali form]. The Sanskrit samagya, according to the Petersburg Dictionary, has only been found in modern dictionaries. The Pali occurs in other old texts such as Vinaya II, 107; IV, 267 [both times in the very same context as it does here]; ibid. II, 150; IV, 85; Sigalovada Sutta, p.300; and it is undoubtedly the same word as samaga in the first of the fourteen Edicts of Ashoka. In the Sigalovada there are said to be six dangers at such a samaggo; to wit, dancing, singing, music, recitations, conjuring tricks, and acrobatic shows. And in the Vinaya passages we learn that at a samaggo not only amusements but also food was provided; that high officials were invited, and had special seats; and that it tok place at the top of a hill. This last detail of ‘high places’ [that is sacred places] points to a religious motive as underlying the whole procedure. The roog ag [ayw, ago, whence our ‘act’] belongs to the stock of common Aryan roots,and means ‘carrying on.’ What was the meaning of this ‘carrying on together’? Who were the people who took part? Were they confined to one village? Or have we here a survival from old exogamic communistic dancings together? Later the word means simply ‘fair’, as at Gataka III, 541: ‘Many the bout I have played with quarterstaves at the fair,’ with which Gataka I, 394 may be compared. And it is no doubt this side of the festival which is here in the mind of the author; but ‘fair’ is nevertheless a very inadequate rendering. The Sinhalese has ‘rapid movement in dance-figures’ [ranga-mandalu].[6] – These ballad recitations in prose and verse combined were the source from which epic poetry was afterwards gradually developed. Buddhaghosa has no explanation of the word, but gives as examples the Bharata and the Ramayana. The negative anakhanam occurs in Majjhima I, 503.[7] – Buddhaghosa explains this as ‘playing on cymbals’; and adds that it is also called panitalam. The word is only found here and at Gataka V, 506, and means literally, ‘hand-sounds.’[8] – Buddhaghosa says ‘deep music, but some say raising dead bodies to life by spells.’ His own explanation is, I think, meant to be etymological; and to show that he derives the word from vi+tala. This would bring the word into connection with the Sanskrit vaitalika, ‘royal bard.’ The other explanation connects the word with vetala, ‘a demon,’ supposed to play pranks [as in the stories of the Vetala-panka-vimsati] by reanimating corpses. Dr Neumann adopts it. But it does not agree so well with the context; and it seems scarcely justifiable to see, in this ancient list, a reference to beliefs which can only be traced in literature more than a thousand years later. Gogerly’s rendering ‘funeral ceremonies,’ which I previously followed, seems to me now quite out of the question.[9] – It is clear from Gataka V, 506 that this word means a sort of music. And at Vinaya IV, 285, kumbhathunika are mentioned in connection with dancers, acrobats, and hired mourners. Buddhaghosa is here obscure and probably corrupt, and the derivation is quite uncertain. Gogerly’s guess seems better than Burnouf’s or Neumann’s. The Sinhalese has ‘striking a drum big enough to hold sixteen gallons.’[10] – Buddhaghosa seems to understand by this term [literally ‘of Sobha city’] the adornments or scenery used for a ballet-dance. [Patibhana-kittam at Vinaya II, 151; IV, 61, 298, 358; Sum. I, 42 is the nude in art]. Weber has pointed out [Indische Studien, II, 38; III, 153] that Sobha is a city of the Gandharvas, fairies much given to music and love-making. It is quite likely that the name of a frequently used scene for a ballet became a proverbial phrase for all such scenery. But the Sinhalese has ‘pouring water over the head of dancers, or nude paintings.’[11] – Buddhaghosa takes these three words separately, and so do all the MSS. of the text, and the Sinhalese version. But I now think that the passage at Gataka IV, 390 is really decisive, and that we have here one of the rare cases where we can correct our MSS. against the authority of the old commentator. But I follow him in the general meaning he assigns to the strange expression ‘Kandala-bamboo-washings.’[12] – See Gataka III, 541[13] – Nibuddham. The verbal form nibbugghati occurs in the list at Vinaya III, 180 [repeated at II, 10]; and our word at Milinda 232.[14] – All these recur in the introductory story to the 50th Pakittiya [Vinaya IV, 107]. On the last compare Buddhaghosa on Mahavagga V, I, 29.[15] – Chess played originally on a board of eight times ten squares was afterwards played on one of eight times eight squares. Our text cannot be taken as evidence of real chess in the fifth century b.c., but it certainly refers to games from which it and draughts must have been developed. The Sinhalese Sanna says that each of these games was played with dice and pieces such as kings and so on. The word for pieces is poru [from purisa] – just our ‘men.’[16] – Akasam. How very like blindfold chess![17] – Parihara-patham. A kind of primitive ‘hop-scotch.’ The Sinhalese says the steps must be made hopping.[18] – Santika. Spellicans, pure and simple.[19] – Khalika. Unfortunately the method of playing is not stated. Compare Eggeling’s note as in his Satapatha-Brahmana III, 106, 7. In the gambling-scene on the Bharhut Tope [Cunningham, Pl. XLV, No.9] there is a board marked out on the stone of six times five squares [not six by six], and six little cubes with marks on the sides visible lie on the stone outside the board.[20] – Ghatikam. Something like ‘tip-cat’. Sim-kelimaya in Sinhalese.[21] – Salaka-hattham. On flour-water as colouring matter, see Gataka I, 220.[22] – Akkham. The usual meaning is ‘a die’. But the Sinhalese translator agrees with Buddhaghosa. Neither gives any details.[23] – Pangakiram. The Sinhalese for this toy is pat-kulal. Morris in J.P.T.S., 1889, p.205, compares the Marathi pungi.[24] – Vankakam. From Sanskrit vrika. See Journal of the Pali Text Society, 1889, p.206.[25] – Mokkhakika. So the Sinhalese. Buddhaghosa has an alternative explanation of turning over a trapeze, but gives this also. See Vinaya I, 275, and J.P.T.S., 1885, p.49.[26] – Kingulikam. See Morris in the J.P.T.S., 1885, p.50, who compares kingulayitva at Anguttara III, 15, 2.[27] – All these six, from No.10 inclusive, are mentioned in the Majjhima, vol. i, p.266, as children’s games.[28] – Akkharika. It is important evidence for the date at which writing was known in India that such a game should be known in the fifth century b.c.[29] – The following list recurs Vinaya I, 192 = II, 163 = Anguttara I, 181, etc.

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[‘Dialogues of the Buddha’, translated from the Pali by T. W. Rhys-Davids, Oxford University Press, London, 1899].

… how can this person receive teachings, and training in practices of the holy life in the Buddha Sangha?

If a person has not renounced sexual relations in the world, in order to live the holy life in the Buddha Sangha, how can this person receive teachings, and training in practices of the holy life, full of the most absolute chastity, in the Buddha Sangha?

CIRCLE, DISK, SPHERE ARE SACRED GEOMETRIC SHAPES IN THE RELIGION OF THE BUDDHA

This fact was very well known by the Maras of the Theosophical Society, who instigated the making of the Buddhist Flag presenting squares and rectangles.

It was so well known by them that years later they published a secret Buddhist Manuscript from Tibet, showing the evolution of this solar system of ours, together with the evolution of the races and continents, by way of circles, disks, spheres.

Therefore, the theosophical instigators of the forms presented in the Buddhist Flag, knew very well that they were deceiving the Buddhists, under the mask of reviving Buddhism in Ceylon, on one hand, while, on the other, they were in fact attempting to destroy it, on a far more potent and dangerous level.

Note that in her writings, Mara Blavatsky registers that she went to America (New York City) to establish a society there, which her Maras Masters wanted to have.

But later, she wrote that, in the day when that society was finally founded, that she took no responsibility in case of failure, this responsibility for failure laying solely on the 23 theosophists, who met to sign the foundation of what she herself had previously said it was her chief responsibility to do there…

Years later, under different circumstances, a similar fact is also registered in writing: the chief Mara Master, after telling Blavatsky to found the Esoteric School of Theosophy, said that this school was the responsibility of its members only, and that, if the school would fail, they – the members – would be the only ones responsible for its failure… not him!

And therefore, fully aware that, in the XIXth Century, a group of inocent Buddhists, in good faith believed in those who were in fact – at least to a certain extent – helping them to revive Buddhism in Ceylon, let our love and gratitude to those inocent Buddhists prevail on us, and may the great leaders of the present Buddha Sangha in this world, unite in harmony in order to make the necessary arrangements to improve the International Buddhist Flag, in accordance to the Buddha, the Buddha Dharma-Vinaya, the Buddha Sangha.

HAPPY WESAK!

The Arhatship oaths!

The Arhatship vows!

As previously seen, Henry Steel Olcott apparently wrote in his ‘Old Diary Leaves’:

“I was much interested to learn, some years later, from the Tibetan Ambassador to the Viceroy, whom I met at Darjeeling, that the colors were the same as those in the flag of the Dalai Lama.”

Fact: Henry Steel Olcott never went to Tibet.

Fact: To Tibet went H.P.Blavatsky, at least twice, to meet there her masters [ Maharaj Maha Chohan, and Maharaj Morya, both of the Maras hierarchy, and therefore belonging to the Kshatriyas, as Devadatta did, with the difference that Maras are the end of all].

Fact: Henry Steel Olcott was also a disciple of those Maras, as he himself proclaims in his ‘Old Diary Leaves’.

Fact: In good faith, Venerable H. Sumangala Thera, then the highest authority of the Buddha Sangha in Ceylon, became Vice-president of the Theosophical Society, when the laic Buddhist, Henry Steel Olcott, was its president. However, the Venerable Thera soon resigned.

Fact: In the Buddha religion, the chief form [or shape] is the circle, or sphere, symbolizing the Wheel of the Buddha Good Law. In Nature, the chief form [or shape], is the circle, disk, or sphere.

Fact: As real disciple of Maras, and therefore, herself Mara, H.P.Blavatsky shows in her Esoteric School of Theosophy the colors of the aura of the Buddha, framed by circles, in papers distributed by her, to her theosophical disciples, and in which Buddhist religious teachings appear under the name of theosophy, and as being theosophy, not Buddhism.

Fact: In the Buddha Sangha of Tibet, in thangkas attempting to reproduce the aura of the Buddha, circles frame the colors there presented, and although sometimes colors may differ, yet, the shapes, or forms, surrounding the colors, are always circular. Never rectangular. Never square.

Fact: Everybody knows what are the consequences when, in the middle of the arena, a Spanish torero shakes a red flag in front of a ferocious bull: the torero is immediately attacked.

Fact: Everybody knows what are the consequences when the Buddhist Flag is shaken in front of ferocious minds… Buddhist monks attacked! Buddhist monks slaughtered!

Note that: in some Tibetan thangkas, which better reproduce the aura, the indigo blue of the intellectual sphere always has within it, gold rays symbolizing the Buddha compassionate intellect.*

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(*) – As, without the gold light of compassion, the intellect is cruel – no matter how intelligent it might be.

“It was at this time that our Colombo colleagues had the happy thought of devising a flag which could be adopted by all Buddhist nations as the universal symbol of their faith, thus serving the same purpose as that of the cross does for all Christians.

It was a splendid idea, and I saw in a moment its far-reaching potentialities as an agent in that scheme of Buddhistic unity which I have clung to from the beginning of my connection with Buddhism.

With the many points of dissemblance between Northern and Southern Buddhism, the work of unification was a formidable one; yet still, in view of the other fundamental features of agreement, the task was not hopeless.

My Buddhist Catechism was already circulated in Japan in two translations, and now this flag came as a powerful reinforcement.

Our Colombo brothers had hit upon the quite original and unique idea of blending in the flag the six colors alleged to have been exhibited in the aura of the Buddha, viz., sapphire-blue, golden-yellow, crimson, white, scarlet, and a hue composed of the others blended. In Pali the names of the colors are Nila, Pita, Lohita, Avadata, Mangasta, and Prabhasvara.

The adoption of this model avoided all possible causes of dispute among Buddhists, as all, without distinction, accept the same tradition as to the Buddha’s personal appearance and that of his aura; moreover, the flag would have no political meaning whatever, but be strictly religious.

As the Colombo Committee had sketched the flag, it was of the inconvenient shape of a ship’s long, streaming pennant, which would be quite unsuitable for carrying in processions or fixing in rooms. ‘

My suggestion that it should be made of the usual shape and size of national flags was adopted, and when we had had a sample made, it was unanimously approved of.

Accepted by the chief priests as orthodox, it at once found favor, and, on the Buddha’s Birthday of that year, was hoisted on almost every temple and decent dwelling-house in the Island.

From Ceylon it has since found its way throughout the Buddhist world.

I was much interested to learn, some years later, from the Tibetan Ambassador to the Viceroy, whom I met at Darjeeling, that the colors were the same as those in the flag of the Dalai Lama.

The importance of the service thus rendered to the Buddhist nations may perhaps be measured with that of giving, say, to the Christians the Cross symbol or to the Moslems the Crescent.

The Buddhist flag, moreover, is one of the prettiest in the world, the stripes being placed vertically in the order above written, and the sequence of the hues making true chromatic harmonies.

In pursuance of the policy of unity, I held a Convention in Colombo on 14th February (1885) to agree upon a line of action as regards the tour I had come to make in the interests of education and religion. Sumangala, Megittuwatte, and personal representatives of Wimelasara and Ambagahawatte were present, and we were able to come to a perfectly unanimous conclusion.

…….

The remodelled Committee, formed on 18th April, 1885, had the High Priest Sumangala as Honorary President and the most influential laics as active members.

I was elected an Honorary Member, and have had frequent occasion to assist with counsel and otherwise my co-religionists.

…. the Defence Committee was permanently organised; and, last but not least, the Buddhist Flag was devised, improved, and adopted.

OLD DIARY LEAVES, Third Series, events that took place from 1883 till 1887, by Henry Steel Olcott.”

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(*) – The Theosophical Society is an expert in the forgery of books, and written texts. This is not an irresponsible accusation, thrown at random, but the statement of a fact, with many documented proofs, published in many different languages.

It is absolutely necessary to say that the Buddha knew very well what He taught.

Whoever within His Sangha refuses to believe Him, most certainly has not destroyed the fetter of doubt and wavering in the Buddha and His teachings.

In one of His sayings [already published in this Blog], the Buddha states:

“Whatsoever in the world, Bhikkhus, and in the world of the Devas, with its Māras and Brahmās, together with the host of Recluses and Brāhmins – of Devas and Mankind – whatsoever hath been seen, heard, sensed, known, reached, sought after, traversed by mind, insofar as all that hath been fully understood by the Tathāgata, therefore is he called Tathāgata.”

Our Lord Gautama Buddha very clearly says that there are Māras.

There are. And this I declare, fundamented not only in my faith in the Buddha, but also in my own personal experience.

Our Lord Gautama Buddha also says that Māras are enemies of the Buddha, the Buddha Dharma Vinaya, the Buddha Sangha.

They are. And this again I declare, fundamented not only in my faith in the Buddha, but also in my own personal experience.

Our Lord Gautama Buddha clearly states that Māras are the end of all.

They are. Māras are the end of all because Māras are the death of all salvation, without any hope of redemption at all.

Aware that faith in the Buddha and His teaching is the first requirement to anyone who may read what comes next, I say that it is with my heart full of faith in the Buddha, and in His Dharma Vinaya that I write what comes next: it took me many years to identify a hotbed of Maras engaged in their disgusting activities, since the XIXth century, till now: the Theosophical Society and its Esoteric School of Theosophy.

But, only the absolutely necessary details will be given here, that is, those that prove that, as the Buddha Sangha has a history of more than 2,600 years till the present days, the hierarchy of the Māras, as that of the Brāhmans, with their Brāhmins recluses, still remain, the first nearly extinguished, the other two partially veiled in secrecy due to the criminal nature of their rites, rituals and ceremonies:

01. Morya, as guest of the king of Nepal, Maharaj Jung Bahadur, once went with him in an official trip to England, where he met H.P.Blavatsky, then only 20 years of age.

02. Proclaiming and professing to be Buddhists – which as far as facts are concerned I sincerely think they were – the Rajput Maharaj Morya, together with the Brahman Koot Hoomi [who for some time was a student in the University of Oxford] went to Tibet, following instructions of their Guru, the Rajput Maharaj Maha Chohan. There were also relatives of theirs involved in this fact.

03. In Tibet, both would remain some periods in the region of Shigatse, in the Panchen Lama Lamasery, although sometimes they would join certain rituals and festivals in Lhassa. This was in the XIXth Century, in that period when the British were destroying the Rajput kingdoms that refused to surrender, and even the palace of Morya’s mother had already been taken.

04. Blavatsky joined them in Tibet, several times, learned the Tibetan language, and even resided in a Tibetan Buddhist Nunnery.

05. It is clear that Morya, Maha Chohan and Koot-Hoomi were not safe in India. And therefore, they could only appear in an anonymous condition, which they did.

06. They had yogi powers, i.e. lower siddhis.

07. Morya had a house in Ceylon [presently Sri Lanka].H.P. Blavatsky also lived there, for some time.

08. Morya undertook the revival of Buddhism in Ceylon, and his chief disciple there was the American Buddhist colonel Henry Steel Olcott, who founded more than 400 Buddhist schools in that island. This is a historical fact. But, the other fact is that Morya intention was revenge against the British, to destroy the British influence and power in the island. And, to a certain extent, also because the Buddha was born in India, and therefore, an Indian would substitute there, those who had destroyed Morya’s family in India.

09. Under instructions of Morya, it was Olcott who created the Buddhist flag, the same that is in use till the present days.

10. And here appeared the second certainty that I was facing Mara, i.e. that Morya was a Maharaj of the Maras lower worlds:

a) – the Buddhist flag was a trap intentionally done by Morya against the Buddhists;

b) – the Buddhist flag was an evil sight intentionally done by Morya to point the path of error to the Buddhist mind;

The fact is that, it was in the Theosophical Society in India that the Buddhist flag was originally created by Hindus; it presents phallic Hindu symbols: the symbol of Shiva and Kali: the Shiva lingam [the male organ] is represented by the long, vertical stripes, and the Kali yoni [the female organ] is represented by the short, horizontal stripes.

As it is universally known, from the Wheel of Law to the Stupas, and chaityas, the circle, or sphere is the basic Buddhist symbol. Not rectangles.Not squares.

Books purchased and paid by this writer, with her own retirement pension money, to be donated to the Educational Library of a future temple and monastery she intends to establish in Canada, were nearly all stolen.

She spent thousands of dollars in their acquisition, only to see them vanishing day after day, together with a huge amount of the kitchen equipment also purchased by her, for donation, accordingly.

Nothing will be left, if the stealings do not stop.

The thieves are Brazilian terrorists, who are doing here, precisely what they did in Brazil against my Ashram, a religious organization established by me in that country.

In Brazil, I established a library with more than 3,500 books, the great majority about educational issues, children books, encyclopaedias, dictionaries, history, sociology etc.

Every night, books vanished in the thin air. No signs of breaking in. No alarm ringing [although I paid a fortune to install there a very modern and expensive one made in Canada] that had been installed there by a private company.

Complains signed by me in the Women’s Police Station of Caraguatatuba, ended in nothing.

Now, in this house where I presently reside, I had twelve boxes of recorded CDs, each one of them with 50 recorded CDs within, containing copies of rare books.

The world, Bhikshus, hath been fully understood by the Tathagata; from the world the Tathagata is set free.

The arising of the world, Bhikshus, hath been fully understood by the Tathagata; the arising of the world hath been put away by the Tathagata.

The ceasing of the world, Bhikshus, hath been fully understood by the Tathagata; the ceasing of the world hath been realized by the Tathagata.

The Way going to the ceasing of the world hath been fully understood by the Tathagata; the way leading to the ceasing of the world hath been practised (traversed) by the Tathagata.

Whatsoever in the world, Bhikshus, and in the world of the Devas, with its Maras and Brahmans, together with the host of recluses and brahmins – of devas and mankind — whatsoever hath been seen, heard, sensed, known, reached, sought after, traversed by the mind, insofar as all that hath been fully understood by the Tathagata, therefore is He called Tathagata.

Between that day, Bhikshus, on which a Tathagata fully understands the incomparable perfection of wisdom, and the day on which He passes away with that passing which leaves no basis for rebirth behind* (during all that time) whatsoever He utters and specifies, all that is surely so and not otherwise. Therefore is He called Tathagata.

As a Tathagata speaks, so He does; as He does, so He speaks. Thus, since He does as He says, and says as He does, therefore is He called Tathagata.

In the world, together with the world of the Devas, with its Maras, its Brahmans, its recluses and brahmins, together with all the hosts of Devas and mankind, the Tathagata is all-conquering, unconquered by any, He is the All-seeing Controller. Therefore is He called Tathagata.”

Iti-vuttaka, § 112

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Footnote:

(*) – The commentaries have derived the word in many ways, of which two may be mentioned, viz.: a) – Tatha-gato, thus gone; b) – tatha-agato, thus come (like other Buddhas).

(Some Sayings of the Buddha, according to the Pali Canon, translated from the Pali by F.L.Woodward, Oxford University Press, Madras, 1925).